Sermon Tone Analysis

Liberty University

 

 

The Book of Hebrew’s Use of the Old Testament To Preach the Gospel

 

 

A paper submitted to Dr. Adeyemi

In partial fulfillment of the Requirements for

the course NBST 654

 

 

Liberty Theological seminary

 

 

By

Christopher W. Myers

 

                                                                                   

Lynchburg, Virginia

Sunday, 07 December, 2008

 

 

 

 

 

Table of Contents

*Introduction- 3*

*The Center of the Gospel is the Person Jesus Christ- 4*

The Use of Psalms for the Christology of Hebrews- 4

The Angelology of the Old Testament in Hebrews- 6

*The Center of the Gospel in the Shadows of Old Testament Narrative- 7*

The Prophet Jesus Greater than the Prophet Moses- 8

The Motif of Entering God’s Rest- 9

*The Center of the Gospel in the Accomplished Work of Christ- 11*

The Old Testament Priesthood and Christ’s Priesthood in Hebrews- 11

The New Covenant in Hebrews- 14

The Old Testament Types Shadowing the Heavenly Realities- 15

The Gospel Call- 17

*Conclusion- 18*

*Bibliography- *19

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

!!! Introduction

       The Book of Hebrews’ use of the Old Testament can span a very broad spectrum of study.

It can encompass textual criticism in order to decipher whether the LXX or the Masoretic MSS are more original.

It can encompass a theological study of how the author of Hebrews uses the theology of the Old Testament to construct his New Testament theology.

It can encompass a study of the inspiration and infallibility of Scripture.

And so varied are the scholars on the exact number of the OT uses in Hebrews[1] that it seemed fitting to limit this study to Hebrews’ use of the Old Testament in fulfilling his general, Christ-centered thesis.

The author of Hebrews, most generally, used Old Testament scripture in order to exegete the person and supremacy of Jesus Christ and his work over all things,[2] all the while exhorting his subjects to perseverance in the faith of the gospel as application of his exegesis.[3]

This is why the book of Hebrews is often typified as a sermon and the author termed “the preacher.”[4]

The book of Hebrews uses the Old Testament more than any other New Testament book, except Revelation.

The preacher of Hebrews depends most heavily upon the Psalms, but makes exceptional use of the Pentateuch and the Prophets.[5]

The intention here is to graze the immensity of the preacher’s use of the Old Testament making sure to discuss those major themes and uses of the Old Testament that enlarge how the Old Testament presents the gospel.

The major OT themes and uses that will be the focus here will consist of seven main heads: the use of Psalms for the author’s Christology, the Angelology of the OT in Hebrews, Jesus and Moses in Hebrews, the motif of OT rest in Hebrews, the OT High Priest motif in Hebrews, the New Covenant in Hebrews, and the tabernacle and sacrifices of the OT in Hebrews.

!!!

The Center of the Gospel is the Person Jesus Christ

 

       Hebrews centers his message on Christ from beginning to end.

In the beginning of the epistle the writer lays out seven facts about the Son of God.

First, God has appointed him heir of all things.

Second, it was through him that God made the universe.

Thirdly, he is the radiance of the glory of God.

Fourth, he is the exact imprint of God’s nature.

Fifth, he upholds the universe with the power of his word.

Sixth, he has made purification for our sins.

And seventh, he sat down on the right hand of the Majesty on high.[6]

This is then followed by seven quotations from Scripture, namely, Psalm 2:7, 2 Samuel 7:14, Deuteronomy 32:43, Psalm 104:4 (103:4 LXX), Psalm 45:6-7, Psalm 102:25-27, and Psalm 110:1.

The theological use of each of the Psalmist quotations must be explored; five observations are in order.

!!!

The Use of Psalms for the Christology of Hebrews

 

       First, Psalm 2:7 is used by the author to exalt the person of Jesus as the Son of God, Guthrie calls this exaltation theology.[7]

The historical use and context of Psalm 2:7 are important.

It is thought to be a coronation Psalm; that recited upon a king’s induction into his royal position.

Therefore, the same is to be understood of Jesus when his person is applied to this Psalm and it says “today” he is “begotten.”

This is not referring to his creation, but rather to his coronation.

And therefore, this lines up nicely with the author’s insistence on the eternal Son being humbled and then exalted to the right hand of God.[8] 

       Second and third, Psalm 104:4 is used in contrast to Psalm 45:6-7.

In Psalm 104:4, the emphasis is on the fact that the angels are made and the angels are ministers.

This is in stark contrast to the Son, who is not created, but God himself; angels are ministers and the Son is their Lord.

There is no doubt that the author of Hebrews understands Psalm 45 to be Messianic and also to proclaim the Messiah to be God himself, but more in view is the eternal reign of the Son, which is set forth in the Psalm more specifically.

Theologically, the use of the Old Testament Psalm here is vastly important to establishing the doctrine of the eternality of the Son.

Since the Son’s reign is “forever and ever”, so must the Son be.

Indeed the author of Hebrews is going to ground this theologically throughout the rest of his epistle by showing the eternality of Christ’s priesthood, and hence, his sacrifice once and for all, and so also his work as advocate and mediator between God and man.[9]

Fourthly, Psalm 102:25-27 is used concurrently with Psalm 45:6-7; both being used to show the superiority of Christ over the angels by proclaiming the Son to be the eternal exalted and reigning Lord.

Psalm 102:25-27 with this in common with Psalm 45, however, also has a distinctness for which the author of Hebrews is using for his theology.

Namely, where Psalm 45 focused on the Son as the eternal Messianic ruler, Psalm 102 focuses on the eternal Lordship of the Son in relation to his role in creation as both the creator and the consummator of creation; although the creation has a beginning and an end, the Son has no beginning and no end.[10]

Lastly, Psalm 110:1 is used to finish off the chain of seven quotations from Scripture.

Psalm 110 is the most quoted OT passage in the New Testament.[11]

This passage is dynamic because the author of Hebrews uses it as a transition moving his discussion from heavenly to earthly and therefore introduces the discussion in chapter two of the Son’s incarnation.

Also, this quotation of Psalm 110 stands alone and is not paired with any other quote and therefore is climatic, in that it summarizes the superiority of the Son over the angels by exalting the Son heavenly at God’s right hand, while at the same time on earth conquering all enemies of the enthroned King on high.[12]

!!!

The Angelology of the Old Testament in Hebrews

 

       The author to the Hebrews in his main aim to show the supremacy of Christ and his resultant centrality in the gospel of grace reveals much concerning Old Testament Angelology.

Already in the author’s proclamation of the Son of God as superior to the angels, he has revealed that angels are ministering spirits sent out to serve for the sake of those who are to inherit salvation (1:14) and God makes angels winds and a flame of fire (1:7).

But into the second chapter of the epistle there is further illumination concerning the Angelology of the Old Testament, which will be covered in two points.

First, the preacher utilizes an ancient rabbinic homiletic arguing from lesser to greater; in chapter two, verse two, the Law of Moses is said to be ‘declared by angels’ and so then how much more will man be held accountable to the Law of Christ, since its declaration is by such a greater being.

This is building off his previous argument and at the same time transitioning into his discussion on the incarnation.

But what must be focused upon is that the Law was indeed declared to men by angels.

This is only alluded to in the Old Testament in Deuteronomy 33:2,[13] but has heavier emphasis in intertestamental literature and the New Testament itself.[14]

Secondly, in chapter two, verse five, the author of Hebrews reveals also that the past world was subjected to angels.

This is based on the LXX reading of Deuteronomy 32:8 where the nations are divided according to the number of the sons of God, while Israel is kept as God’s own possession.

Therefore, we have the Gentile nations being given over to the sons of God, while the people of Abraham are kept for God’s own purpose and administration.

This reading of Deuteronomy 32:8 is further confirmed in light of Daniel 10:20-21 and 12:1 where Michael is the great prince over Israel in contrast to the angelic prince of Persia and prince of Greece.

These may be the rulers, authorities, and cosmic powers over this present darkness spoken of by Paul (Ephesians 6:20).[15]

This Old Testament Angelology puts the cosmic perspective back into the Bible that has been torn out by many enlightenment intellectuals.

Of course, this Angelology of the Old Testament is not the main focus, but Christ is and the author of Hebrews is using this Angelology to show Christ’s superiority and to show that everything has been subjected to him.

According to Old Testament Angelology, if Christ can be shown to be superior over the angels, then everything that has been subjected to the angels must also be subjected to Christ, so Christ has the whole world in subjection to himself.

According to Old Testament Angelology, if the angels proclaimed the Law of God in the old covenant and that law required just retribution, then how much more will the Law of God proclaimed by the eternal Son of God require even a greater retribution?

!!!

The Center of the Gospel in the Shadows of Old Testament Narrative

 

       The writer to the Hebrews has shown Christ to be the center of the gospel.

He is the Son of God.

He is superior to angels and therefore rules over all things at the right hand of the Father.

Now this Son of God has taken on flesh and blood to be like his brothers who he came into the world to save.

Now the preacher has set the stage to talk about the very heart of the gospel; Jesus’ office of a merciful and faithful high priest in the service of God, to make propitiation for the sins of his people (2:17).

However, before the writer takes this up he must show Jesus’ superiority to Moses and provide a gospel analogy using the Old Testament narrative of Egypt, Moses, the Wilderness, and the Promise Land of rest.

First, an examination of the writer’s use of Moses in his presentation is in order, and then the OT gospel analogy can be discerned.

!!!        The Prophet Jesus Greater than the Prophet Moses

 

       The redemptive work of Christ, the heart of the gospel, has primitively been interpreted as a new Exodus.[16]

Indeed, this is the task set before this writer to the Hebrews to show the work of Christ in light of the Old Testament shadows.

He sets out to do this first by showing the similarities between Jesus and Moses, namely, they were both faithful to their God (3:2).

Then, he immediately shows forth their main differences being twofold, first, Jesus is counted of more glory than Moses because Jesus created the universe (1:2) and that means he created Moses (3:3b-4).